大乘義章 9.18

9.18

就初門中先釋其名後辨其相。言斷結者，煩惱闇惑結集生死，名之為結。又復煩惱結縛眾生，亦名為結。解生結盡，目之為斷。宗別不同，說斷亦異。先依《毘曇》分別解釋，於中先明所斷之結、後明治斷。結有二種：一者現起、二成就得。對緣現行貪瞋癡等名為起惑，是惑起已謝入過去，種類當生在於未來。於其中間有一非色非心惑得，在於心邊，得彼過去未來之惑，擊屬行人，名成就得。此得連持如繩繫物，是故世人說為得繩。惑相如是。次辨治斷。治道有四：一方便道，學觀未成；二無礙道，觀心始熟；三解脫道，順舊純熟；四勝進道，發修上進。四中初一遮伏現起，後三斷得。初無礙道，正斷惑得。此言斷者，與得同時，使不生後，故名為斷，非令惑得不與道俱名之為斷。彼無礙道與得同時謝往過去，解脫道起，證彼惑得盡處無為。第三勝進，遠令前得畢竟不起，持前無為使之不失，有漏無漏斷結齊爾。次就《成實》以辨治斷，於中亦先明所斷結、後明治斷。成實法中惑亦有二：一者現起、二成就得。現起煩惱，與《毘曇》同，成就之得與《毘曇》異。《成實》不說別有非色非心得法，但說假人成就過未煩惱因果，名為成就，亦名為得。惑相如是。次辨治斷。先修八禪伏其現起，如修初禪伏欲界結，修第二禪伏初禪結兼伏欲界，乃至修習非想地定伏無所有兼伏下地，後修觀理斷其所得。總分麁爾。於中細論，理觀之中有伏有永。是義云何？聖道有三：一方便道，學觀諦理而未能見；二無礙道，觀而正見，見中增進；三解脫道，見中順舊。三中初一與前禪定同伏現起，後二永斷所得煩惱，無礙正斷，解脫證除。無礙增明，故能正斷。解脫順舊，故但證除。斷相云何？煩惱之因起在過去，所生惑果成就當來。道起於中，隔彼因果，令過去者不能為因，使未來者不能為果，故名為斷。據實論之，正遮後惑令其不生，名之為斷。但未來惑不起之時，令過去惑因義不成，義說斷因，非謂現有過因可斷。若說現有過去因力可斷除者，是則過去復有過去。云何過去復有過去？過去煩惱起已謝往，是一過去，生後之力流來至今，為道斷滅，是二過去。此二過去，《成實》已破，明知現無因力可斷。問曰：若現令無因力，誰牽後惑未來得生？釋言：過去所起惑因，當起之時招感已竟，然後謝往。未來之惑，遠由彼力所以得生，非現有力牽後令起。問曰：過去所起惑因一道能斷？多道共治？釋言：多道。何故如是？過去一惑能生未來多品惑果，多品果中有麁細中，聖道初起先斷未來多品之惑，麁惑斷時令過去惑生麁惑邊因義不成。麁因雖斷，中細惑因義猶在，後道起時方能斷盡，故藉多道。次就大乘以辨斷相，亦先明惑、後辨治斷。惑有二種：一者四住、二者無明，諸愛及見是其四住，癡闇無知是其無明。四住之中有麁有細，麁者對緣作意現生，細者與彼無明同體任性成就。無明之中有麁有細，麁者是其異相無明，細者是其自性無明。於諸法中緣而不了，相返明解名為異相。七識心體性是癡闇，設於諸法緣照分明猶名闇惑，名性無明。如人夢中雖有所知，性是昏睡；亦如樂受，性是行苦。惑相如是。次辨治斷。斷四住中，麁起之者與《成實》同。微細之者，要滅無明，四住隨亡。其中治斷如無明說。斷無明中，異相無明治斷有二：一就地前出入觀心以明治斷、二就地上相續觀心以明治斷。地前如何？先修禪定以為治因，後修無漏而為正治。正治有三：一方便道，隨於何法觀而未見；二無礙道，觀而始見；三解脫道，見而順舊。初方便道制伏無明令不障後，良以無明先成在心，不可制伏令其不生，故但制伏令不障後無礙正斷，其猶世闇明生闇滅，解脫證除。地前如是。地上云何？初地已上，無漏觀解運運相續，念念之中無不斷障。於彼相續明解之中隨義分別，望其當分所除無明說為無礙。即此無礙，望其前念所斷無明累外而生說為解脫，望其後念所滅無明，有能遮伏令不障後，使其後解相續得生，即名方便。如是一切。斷此異相，緣照無礙、緣照解脫。斷性無明，用前總相緣觀之解以為治因，後修真觀以為正治。治別有三：一方便道，觀真無妄而未能見；二無礙道，見真無妄而未捨妄；三解脫道，見真無妄而能捨妄。於此三中。初方便道，漸覺體虛，名為伏斷。第二無礙，正能永斷，良以無礙正見唯真無妄想故，能令自體更不牽後、後不起前，故能正斷。以斷自體性無明故，治亦隨亡，如油盡故明亦隨滅。第三解脫，累外證除，證法本如體無妄故。於此門中緣照無礙、真證解脫。治斷如是。

In the first section, the names are explained first, and then their characteristics are distinguished. Regarding "severing the fetters": afflictions and dark confusions bind and accumulate [causes of] saṃsāra, and are therefore called "fetters" (saṃyojana). Furthermore, afflictions bind sentient beings, and are also called "fetters". When understanding arises and the fetters are exhausted, this is designated "severing". Because the tenets of the different traditions diverge, their explanations of severing also differ. First, distinguishing and explaining according to the Abhidharma: herein, the fetters to be severed are explained first, and then the path of remedy and severing is explained. There are two kinds of fetters: first, active manifestation (paryavasthāna); second, attainment by possession (prāpti). Greed, anger, delusion, and so forth operating actively in response to conditions are called active afflictions. Once these afflictions have arisen, they pass away into the past, while those of their kind that are yet to arise exist in the future. In the interim, there is an attainment of affliction that is neither form nor mind (citta-viprayukta-saṃskāra) existing alongside the mind, which obtains those past and future afflictions and binds them to the practitioner; this is called "attainment by possession". This attainment links and holds them like a rope tying an object; therefore, worldly people speak of it as the "rope of attainment". Such are the characteristics of affliction. Next, distinguishing the remedy and severing. There are four paths of remedy: first, the path of preparatory application (prayogamārga), in which training in contemplation is not yet complete; second, the path of unobstructedness (ānantaryamārga), in which the contemplative mind has just matured; third, the path of liberation (vimuktimārga), which is thoroughly practiced and familiar; fourth, the path of superior progress (viśeṣamārga), in which one arouses practice to advance higher. Among these four, the first suppresses active manifestation, and the latter three sever the attainments. The initial path of unobstructedness directly severs the attainment of affliction. Here, "severing" means that it occurs simultaneously with the attainment, preventing it from producing a successor; hence it is called "severing". It does not mean that the attainment of affliction is severed by being prevented from coexisting with the path. That path of unobstructedness, together with the attainment, simultaneously passes away into the past, and the path of liberation arises, realizing the unconditioned [state of cessation] at the point where that attainment of affliction has ended. The third, [the path of] superior progress, remotely ensures that the former attainment definitively never arises again, maintaining the former unconditioned [state] so that it is not lost. The severing of fetters by the sāsrava and anāsrava [paths] is alike in this respect. Next, distinguishing remedy and severing according to the Tattvasiddhi: herein as well, the fetters to be severed are explained first, and then the remedy and severing are explained. In the system of the Tattvasiddhi, afflictions are also of two kinds: first, active manifestation; second, attainment by possession. Active afflictions are the same as in the Abhidharma; attainment by possession is different from the Abhidharma. The Tattvasiddhi does not assert a distinct dharma of attainment that is neither form nor mind, but merely states that a provisional person possesses the causes and effects of past and future afflictions, which is called "possession" and also called "attainment". Such are the characteristics of affliction. Next, distinguishing the remedy and severing. One first cultivates the eight dhyānas to suppress their active manifestations: for instance, cultivating the first dhyāna suppresses the fetters of the desire realm; cultivating the second dhyāna suppresses the fetters of the first dhyāna while additionally suppressing the desire realm; and so on up to cultivating the concentration of the stage of neither-perception-nor-non-perception to suppress [the fetters of the stage of] nothingness while additionally suppressing the lower stages. Afterwards, one cultivates the contemplation of principle to sever what has been attained. This is a rough outline. To discuss it in detail, within the contemplation of principle there is suppression and there is perpetual [severance]. What does this mean? There are three noble paths: first, the path of preparatory application, in which one trains in contemplating the principle of the truths but has not yet seen it; second, the path of unobstructedness, in which one contemplates and directly sees, advancing within that seeing; third, the path of liberation, which is familiar within that seeing. Among the three, the first, like the preceding dhyāna concentrations, suppresses active manifestations, while the latter two perpetually sever the afflictions that were attained: unobstructedness directly severs, and liberation realizes and eliminates. Because unobstructedness increases clarity, it is able to directly sever; because liberation is familiar, it merely realizes and eliminates. What is the characteristic of this severing? The cause of affliction arises in the past, and the fruit of affliction that it produces will be possessed in the future. The path arises between them and separates that cause and fruit, causing the past one to be unable to act as a cause and the future one to be unable to act as a fruit; hence it is called "severing". Speaking according to reality, directly obstructing future afflictions so that they do not arise is called "severing". It is merely that when future afflictions do not arise, the causal efficacy of past afflictions is rendered void; thus, by convention, it is called "severing the cause", but this does not mean that there is an existing past cause in the present that can be severed. If one were to claim that there is a presently existing past causal power that can be severed and eliminated, then the past would have yet another past. How could the past have yet another past? A past affliction arises and passes away: that is one past. The power that generates the subsequent continues down to the present and is severed and destroyed by the path: that would be a second past. These two pasts have already been refuted by the Tattvasiddhi; thus we clearly know that there is no causal power in the present that can be severed. Question: If there is no causal power in the present, what draws forth subsequent afflictions so that they can arise in the future? Explanation: When the cause of affliction that arose in the past was in the process of arising, its karmic attraction was already completed, and then it passed away. Future afflictions are able to arise because they are distantly caused by that power, not because there is an active power in the present that draws forth the subsequent to make it arise. Question: Can the cause of affliction that arose in the past be severed by a single path, or is it remedied by multiple paths together? Explanation: By multiple paths. Why is this so? A single past affliction can produce multiple grades of future fruits of affliction. Among these multiple grades of fruit, there are coarse, subtle, and intermediate. When the noble path first arises, it first severs the multiple grades of future affliction; when the coarse afflictions are severed, the causal efficacy of the past affliction in producing the coarse afflictions is rendered void. Although the coarse cause is severed, the causal efficacy for the intermediate and subtle afflictions still remains; only when subsequent paths arise can it be completely severed. Hence it relies on multiple paths. Next, distinguishing the characteristics of severing according to the Mahāyāna: here too, afflictions are explained first, and then the remedy and severing are distinguished. There are two kinds of afflictions: first, the four entrenchments (vāsanā); second, fundamental ignorance (avidyā). The various attachments and views are the four entrenchments; the darkness of delusion and unknowing is fundamental ignorance. Among the four entrenchments there are coarse and subtle: the coarse ones arise actively in response to conditions and through volition; the subtle ones share the same essence with fundamental ignorance and are possessed by nature. Within fundamental ignorance there are coarse and subtle: the coarse is fundamental ignorance of differentiated characteristics (lakṣana); the subtle is fundamental ignorance of intrinsic nature (svabhāva). Cognizing conditions among all dharmas without fully understanding, contrary to clear understanding, is called [ignorance of] differentiated characteristics. The essence of the seven consciousnesses is intrinsically dark delusion; even when it illuminates conditions and discerns dharmas clearly, it is still called dark confusion; this is called intrinsic fundamental ignorance. It is like someone who, although having awareness in a dream, is by nature in a state of sleep; it is also like pleasant feeling, which is by nature the suffering of conditioned existence (saṃskāra-duḥkhatā). Such are the characteristics of affliction. Next, distinguishing the remedy and severing. In severing the four entrenchments, the coarse active ones are the same as in the Tattvasiddhi. For the subtle ones, fundamental ignorance must be eliminated, and the four entrenchments perish along with it. Their remedy and severing are as explained under fundamental ignorance. In severing fundamental ignorance, the remedy and severing of the fundamental ignorance of differentiated characteristics is twofold: first, explaining the remedy and severing in terms of the contemplative mind entering and emerging before the bhūmis; second, explaining the remedy and severing in terms of the continuous contemplative mind on the bhūmis. How is it before the bhūmis? One first cultivates dhyāna concentration as the causal condition for the remedy, and afterwards cultivates anāsrava as the direct remedy. The direct remedy has three [paths]: first, the path of preparatory application, in which one contemplates whatever dharma but has not yet seen [its truth]; second, the path of unobstructedness, in which one contemplates and first sees it; third, the path of liberation, in which one sees it and becomes familiar with it. The initial path of preparatory application subdues fundamental ignorance so that it does not obstruct the subsequent. Truly, because fundamental ignorance was already established in the mind previously, it cannot be subdued so as never to arise; therefore, one merely subdues it so that it does not obstruct the subsequent direct severance by unobstructedness, just as when light arises in the world, darkness perishes; and liberation realizes and eliminates it. Such is [severing] before the bhūmis. How is it on the bhūmis? From the first bhūmi upward, anāsrava contemplative understanding continues moment by moment, and in every thought-moment there is no obstacle that is not severed. Within that continuous clear understanding, distinguishing according to its meaning: with respect to the fundamental ignorance eliminated in its present share, it is called unobstructedness. This very unobstructedness, viewed with respect to having arisen beyond the bondage of the fundamental ignorance severed in the preceding thought-moment, is called liberation; viewed with respect to the fundamental ignorance to be eliminated in the subsequent thought-moment, in having the ability to suppress it so that it does not obstruct what follows and allows the subsequent understanding to arise in continuity, it is called preparatory application. All are like this. In severing this [ignorance of] differentiated characteristics, unobstructedness consists of cognitive illumination, and liberation consists of cognitive illumination. In severing intrinsic fundamental ignorance, one uses the preceding understanding of the contemplation of universal characteristics as the causal condition for the remedy, and afterwards cultivates true contemplation as the direct remedy. The remedy has three distinct [paths]: first, the path of preparatory application, in which one contemplates the true as devoid of delusion but is not yet able to see it; second, the path of unobstructedness, in which one sees the true as devoid of delusion but has not yet relinquished delusion; third, the path of liberation, in which one sees the true as devoid of delusion and is able to relinquish delusion. Among these three: the initial path of preparatory application gradually realizes that the essence is empty, which is called severing by suppression. The second, unobstructedness, is directly able to sever perpetually; truly, because the direct vision of unobstructedness is solely true and devoid of delusive conceptualization, it enables its own essence to no longer draw forth what follows, and what follows does not arise from what precedes; therefore it is directly able to sever. Because it severs intrinsic fundamental ignorance of its own essence, the remedy also perishes along with it, just as when the oil is exhausted, the flame also goes out. The third, liberation, realizes and eliminates beyond the bondage, because it realizes that dharmas are fundamentally as such (tathatā) and their essence is devoid of delusion. In this approach, unobstructedness consists of cognitive illumination, and liberation consists of true realization. Such are the remedy and severing.